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Yahva etc hindudharmaforums
http://hindudharmaforums.com/showthread.php?2954-Hindu-Origins-of-Judeo-Christian-Religion/page2 yu (nominative singular yuH, dual yU, and plural yavaH) is �going or moving�, and yu means �to separate, drive away, ward off, exclude, protect, keep aloof , to be or remain separated�. And yava is �warding off or averting�. And the imperative yUyai promises �I will separate�, �I will drive away�, �I will exclude�, �I will protect�, �I will be separated� or �I will remain separated�. And yu means �to unite, attach, harness, yoke, bind, fasten, draw towards one�s self, take hold, seize, gain possession, procure, confer, bestow, worship, or honor� (with the absolutive suffix �yUya). And the desiderative yuyUSati indicates �he/she wishes to unite or hold fast�. hu means �to sacrifice (especially pouring ghI into fire), offer or present an oblation, worship or honour� ~ with the present juhve (�I sacrifice�), imperative juhudhi (�you will sacrifice�), future hotA (�he/she having sacrificed�), infinitive hotum (�to sacrifice�), desiderative juhUSati (�he/she wishes to sacrifice�), and intensive johoti or johavIti (�he/she offers oblations repeatedly or abundantly�). huta is �offered in fire, poured out (as ghI), burnt (as an oblation), or sacrificed�, indicating �one to whom an oblation is offered�, and huti or hutam is �an oblation, offering, or sacrifice�. hve means �to call on, invoke, etc.� ~ with the perfect first person juhava (�I have sacrificed�), and the absolutive suffix �hUya (�to call, summon, challenge, invoke, or emulate�). hU is �calling or invoking�, hUta is �called, summoned, or invited�, and hUti or hUtam is �the act of calling or invocation�. hava is �an oblation, burnt offering, or sacrifice�, indicating agni (�fire�); hava is �calling�, as �an invocation, direction, order, or command�; hAva is �calling or alluring�, as �a dalliance or blandishment�; havana is agni or rudra, as �fire or the fire-receptacle�; havanI is �the sacrificial ladle� or �a hole made in the ground for the sacrificial fire which is to receive a burnt-oblation�; and havanam is �the act of offering an oblation with fire, a sacrifice or a sacrificial ladle� or �a calling, invocation, summons, or challenge to battle�. yahu is �restless or swift� or �mighty or strong� (synonymous with mahat); also indicating �an offspring or child�, as an equivalent of putra ~ e.g. sahasoyahuH = sahasoputraH (�son of strength�), both used in reference to agni. yahva is �restless, swift, active (as agni, indra, soma), or continually moving or flowing (as the waters)�, also synonymous with mahat, and indicating �the sacrificer� (yajamAna). mahat is �great (in space, time, quantity, or degree)�, indicating �greatness, power, might, dominion, or abundance�, or �sacred knowledge�; and mahi or mahat refers to �intellect�, as �the great principle� (mahattattvam). ya (�who, which, that�) + hvA (�name�) = yahvA (the implied name of �that� unnamable one). And a cognate term is derived from tad (�he, she, it, that�) + tvam (�the being or abode of�) = tattvam (�truth or essence�, �the being of that�, �his being or abode�, etc.). yahvat or yavatI is �the ever-flowing (waters)�, the (sapta) yahvyas are �the (seven) great streams�. And the perpetual yahvyau is �heaven and earth�. iLA = mahatI = yahvI = rodasI ILa = mahAn = yahva = rudra From the Rgveda (1.1): agnim ILe purohitaM yaj�asya devam Rtvijam | hotAraM ratnadhAtamam | 1 | I laud agni, the chosen priest, god, minister of sacrifice, The hotA, most lavish of wealth. agniH pUrvebhir RSibhir IDyo nUtanair uta | sa devAM eha vakshati | 2 | Worthy is agni to be praised by living as by ancient seers. He shall bring hitherward the gods. And from yAska�s niruktam (8.8): ILa (agni) is derived from (the root) ID, meaning to praise, or from indh (to kindle). The following stanza (Rgveda 10.110.3) is addressed to him. AjuhvAna IDyovandyashcAyAhyagnevasubhiH sajoSAH | tvaM devAnAmasiyahvahotA sa enAnyakshISitoyajIyAn | Invoked, deserving prayer and adoration, O agni, come accordant with the vasavas. O yahva, thou art the gods� invoker, so, best of sacrificers, bring them quickly. AhUyamAna ILitavyo vanditavyash ca A yAhy agne vasubhiH saha joSaNas tvaM devAnAm asi yahva hotA | Being invoked, thou art to be praised and worshipped. O agni, come associated together with the vasavas. O great one (yahva), thou art the sacrificer of the gods�. yahva iti mahato nAmadheyam | yAtash ca hUtash ca bhavati | The word yahva is a synonym of mahat ~ i.e. gone (ya) and invoked (hu). sa enAn yakshi iSito yajIyAn | iSitaH preSita iti vA adhISTa iti vA | yajIyAn yaSTRtaraH | As such, O excellent sacrificer, do thou sacrifice to them, incited (by us). Incited, impelled, or implored. Excellent sacrificer, the best sacrificer. There are many proper names in the Old Testament affixed with yhv (yeho- or -yahu), and yhvh is the very name of God, which is known from inscriptions dated c. 830 BC. The Hebrew derivation of yhv is unclear, and scholars have suggested that it may have a non-Israelite origin, with some seeking meanings in Aramaic or Arabic or Egyptian. Although Sanskrit sources, where the same term is found with exactly the connotations appropriate to the biblical usage, have rarely been considered. Why did the followers of Abraham and Moses refer to their god as Yahweh? The evidence from Hebrew language seems rather slight. From ‘The Oxford Companion to the Bible’: The name yahweh looks like the third-person singular of the verb hāwā, a rare alternative to the usual hāyā, “to be”. The “a” vowel suggests a causative theme of the verb (“he causes” or “will cause to be”), but that theme is not used with this verb in the Bible. If, however, the name is archaic or of non-Israelite origin, then another meaning is possible, and some have sought a meaning found in Aramaic (“to fall” as well as “to be”) or in Arabic (“to fall, blow,” etc.), but firm evidence is lacking. More plausible ~ though still uncertain ~ is a connection with yhw (perhaps yahweh) in Egyptian texts from ca. 1400-1200 BC, which may be a place associated with pastoral nomads in or near the Sinai peninsula. Both the name and the nature of the God, however, are easily taken straight from ancient Sanskrit usage. And yahva (yahvaH or yahvIH), which is doubtfully explained from Hebrew grammar, is repeatedly found in vedic Sanskrit, with exactly the same connotations as apply to the biblical term (yhv, yhvh, or ‘yahweh’). YHV appears 41 times in 33 of the Rgveda’s 1028 hymns ~ in maNDala I (5x), II (2x), III (9x), IV (5x), V (5x), VI (1x), VII (4x), VIII (2x), IX (3x), and X (5x) ~ with forms of the masculine yahva appearing 21 times, and forms of the feminine yahvI appearing 20 times. And there are 16 hymns with yahva, 16 with yahvI, and only one with both (RV 3.1) ~ making 33 hymns altogether (trayastriMsha, the traditional sum of the Gods). In hymns to agni: RSi kaNva ghaura pra vaH yahvam purUNAm vishAm devayatInAm | agnim sUktebhiH vacobhiH Imahe yam sIm it anye ILate || 1.36.1 || RSi nodhA gautama bRhatI iva sUnave rodasI giraH hotA manuSyaH na dakshaH | svarvate satyashuSmAya pUrvIH vaishvAnarAya nRtamAya yahvIH || 1.59.4 || RSi parAshara shAktya agnim vishvAH abhi pRkshaH sacante samudram na sravataH sapta yahvIH | na jAmibhiH vi cikite vayaH naH vidAH deveSu pramatim cikitvAn || 1.71.7 || svAdhyaH divaH A sapta yahvIH rAyaH duraH vi RtajñAH ajAnan | vidat gavyam saramA dRLham Urvam yena nu kam mAnuSI bhojate viT || 1.72.8 || RSi vishvAmitra avardhayan subhagam sapta yahvIH shvetam jajñAnam aruSam mahitvA | shishum na jAtam abhi AruH ashvAH devAsaH agnim janiman vapuSyan || 3.1.4 || vavrAja sIm anadatIH adabdhAH divaH yahvIH avasAnAH anagnAH | sanAH atra yuvatayaH sayonIH ekam garbham dadhire sapta vANIH || 3.1.6 || pituH cit Udhar januSA viveda vi asya dhArAH asRjat vi dhenAH | guhA carantam sakhibhiH shivebhiH divaH yahvIbhiH na guhA babhUva || 3.1.9 || akraH na babhriH samithe mahInAm didRksheyaH sUnave bhARjIkaH | ut usriyAH janitA yaH jajAna apAm garbhaH nRtamaH yahvaH agniH || 3.1.12 || RSi vishvAmitra gAthina tisraH yahvasya samidhaH parijmanaH agneH apunan ushijaH amRtyavaH | tAsAm ekAm adadhuH martye bhujam ulokam u dve upa jAmim IyatuH || 3.2.9 || vishpatim yahvam atithim naraH sadA yantAram dhInAm ushijam ca vAghatAm | adhvarANAm cetanam jAtavedasam pra shaMsanti namasA jUtibhiH vRdhe || 3.3.8 || pAti priyam ripaH agram padam veH pAti yahvaH caraNam sUryasya | pAti nAbhA saptashIrSANam agniH pAti devAnAm upamAdam RSvaH || 3.5.5 || ut u stutaH samidhA yahvaH adyaut varSman divaH adhi nAbhA pRthivyAH | mitraH agniH IDyaH mAtarishvA A dUtaH vakshat yajathAya devAn || 3.5.9 || mAdhyaMdine savane jAtavedaH puroLAsham iha kave juSasva | agne yahvasya tava bhAgadheyam na pra minanti vidatheSu dhIrAH || 3.28.4 || RSi vAmadeva gautama mA nindata yaH imAm mahyam rAtim devaH dadau martyAya svadhAvAn | pAkAya gRtsaH amRtaH vicetAH vaishvAnaraH nRtamaH yahvaH agniH || 4.5.2 || idam me agne kiyate pAvaka aminate gurum bhAram na manma | bRhat dadhAtha dhRSatA gabhIram yahvam pRSTham prayasA saptadhAtu || 4.5.6 || tRSu yat annA tRSuNA vavaksha tRSum dUtam kRNute yahvaH agniH | vAtasya meLim sacate nijUrvan Ashum na vAjayate hinve arvA || 4.7.11 || yam sIm akRNvan tamase vipRce dhruvakshemAH anavasyantaH artham | tam sUryam haritaH sapta yahvIH spasham vishvasya jagataH vahanti || 4.13.3 || sindhoH iva prAdhvane shUghanAsaH vAtapramiyaH patayanti yahvAH | ghRtasya dhArAH aruSaH na vAjI kASThAH bhindanUrmibhiH pinvamAnaH || 4.58.7 || RSi budha Atreya abodhi agniH samidhA janAnAm prati dhenum iva AyatIm uSAsam yahvAH iva pra vayAm ujjihAnAH pra bhAnavaH sisrate nAkam acha || 5.1.1 || RSi pUru Atreya adha hi agne eSAm suvIryasya maMhanA | tam it yahvam na rodasI pari shravaH babhUvatuH || 5.16.4 || RSi vasiSTha maitrAvaruNi yaH dehyaH anamayat vadhasnaiH yaH aryapatnIH uSasaH cakAra | sa nirudhya nahuSaH yahvaH agniH vishaH cakre balihRtaH sahobhiH || 7.6.5 || ayam u sya sumahAn avedi hotA mandraH manuSaH yahvaH agniH | vi bhAH akar sasRjAnaH pRthivyAm kRSNapaviH oSadhIbhiH vavakshe || 7.8.2 || RSi havirdhAna AÑgi vRSA vRSNe duduhe dahasA divaH payAMsi yahvaH aditeH adAbhyaH | vishvam sa veda varuNaH yathA dhiyA sa yajñiyaH yajatu yajñiyAn RtUn || 10.11.1 || And to apAMnapAt: RSi gRtsamada bhArgava (originally AÑgirasa) shaunaka apAm napAt A hi asthAt upastham jihmAnAm UrdhvaH vidyutam vasAnaH | tasya jyeSTham mahimAnam vahantIH hiraNyavarNAH pari yanti yahvIH || 2.35.9 || asmin pade parame tasthivAMsam adhvasmabhiH vishvahA dIdivAMsam | ApaH naptre ghRtam annam vahantIH svayam atkaiH pari dIyanti yahvIH || 2.35.14 || In hymns to indra: RSi gaurivIti shAktya anu yat Im marutaH mandasAnam Arcan indram papivAMsam sutasya | A adatta vajram abhi yat ahim han apaH yahvIH asRjat sartavai u || 5.29.2 || RSi bharadvAja bArhaspatya paprAtha kshAm mahi daMsaH vi urvIm upa dyAm RSvaH bRhAt indra stabhAyaH | adhArayaH rodasI devaputre pratne mAtarA yahvI Rtasya || 6.17.7 || RSi nArada kANva tat it rudrasya cetati yahvam pratneSu dhAmasu | manaH yatra vi tat dadhuH vicetasaH || 8.13.20 || tam Imahe puruSTutam yahvam pratnAbhiH UtibhiH | ni barhiSi priye sadat adha dvitA || 8.13.24 || RSi vamra vaikhAnasa sa yahvyaH avanIH goSu arvA A juhoti pradhanyAsu sasriH | apAdaH yatra yujyAsaH arathAH droNyashvAsaH Irate ghRtam vAr || 10.99.4 || In hymns to soma: RSi trita Aptya abhi brahmIH anUSata yahvIH Rtasya mAtaraH | marmRjyante divaH shishum || 9.33.5 || RSi kavi bhArgava abhi priyANi pavate canohitaH nAmAni yahvaH adhi yeSu vardhate | A sUryasya bRhataH bRhan adhi ratham viSvañcam aruhat vicakshaNaH || 9.75.1 || RSi kashyapa mArIca tava tye soma pavamAna niNye vishve devAH trayaH ekAdashAsaH | dasha svadhAbhiH adhi sAno avye mRjanti tvA nadyaH sapta yahvIH || 9.92.4 || In hymns to the vishvedevA: RSi atri bhauma upa vaH eSe vandyebhiH shUSaiH pra yahvI divaH citayadbhiH arkaiH | uSAsAnaktA viduSI iva vishvam A ha vahataH martyAya yajñam || 5.41.7 || RSi shAryAta mAnava imam añjaspAm ubhaye akRNvata dharmANam agnim vidathasya sAdhanam | aktum na yahvam uSasaH purohitam tanUnapAtam aruSasya niMsate || 10.92.2 || RSi tAnva pArtha mahi dyAvApRthivI bhUtam urvI nArI yahvI na rodasI sadam naH | tebhiH naH pAtam sahyasaH ebhiH naH pAtam shUSaNi || 10.93.1 || To the marudgaNa: RSi vasiSTha maitrAvaruNi sam yat hananta manyubhiH janAsaH shUrAH yahvISu oSadhISu vikshu | adha sma naH marutaH rudriyAsaH trAtAraH bhUta pRtanAsu aryaH || 7.56.22 || To ashvinIkumAra: RSi vasiSTha maitrAvaruNi yAni sthAnAni ashvinA dadhAthe divaH yahvISu oSadhISu vikshu | ni parvatasya mUrdhani sadantA iSam janAya dAshuSe vahantA || 7.70.3 || And in three AprI hymns: RSi dIrghatamA aucathya A bhandamAne upAke naktoSAsA supeshasA | yahvI Rtasya mAtarA sIdatAm barhiH A sumat || 1.142.7 || RSi vasushruta Atreya supratIke vayovRdhA yahvI Rtasya mAtarA | doSAm uSAsam Imahe || 5.5.6 || RSi jamadagni bhArgava (rAma jAmadagnya) AjuhvAnaH IDyaH vandyaH ca A yAhi agne vasubhiH sajoSAH | tvam devAnAm asi yahva hotA saH enAn yakshi iSitaH yajIyAn || 10.110.3 || mahat is “great (in space , time , quantity or degree)”. And mahat is the mahattattvam (“the great principle”), which is budhi (“intellect”, “wisdom”, “sacred knowledge”). yahva is synonymous with mahat, and the shatarudriyam praises rudra as “the great ones” (namo mahadbhyaH). pitushcidUdharjanuSA viveda vyasya dhArA asRjadvi dhenAH | guhA carantaM sakhibhiH shivebhirdivo yahvIbhirna guhA babhUva || RV 3.1.9 || From birth he knew even his father’s bosom, he set his voices and his streams in motion, Knew him who moved with blessed friends in secret, with the young dames of heaven, he stayed not hidden. guhA carantam sakhibhiH shivebhiH | divaH yahvIbhiH na guhA babhUva The masculine instrumental plural sakhibhiH shivebhiH (sakhi shiva or shiva sakhi ~ “the auspicious companion”) is paired with the feminine instrumental plural divaH yahvIbhiH (divo yahvyas, “the young dames of heaven”, and yahvI, “the great dame”). In the beginning, agni set his voices (the shiva sakhayas of gopati rudra) and his streams (the sapta yahvyas of gomatI rodasI) in motion. yahvIH Rtasya mAtaraH indicates “the great mothers of sacred law”, and yahvI is Rtasya mAtA, “the mother of divine truth” ~ coupled with shivAH pitaraH (“the auspicious fathers”) and shiva, the Rtasya pitA (“father of truth”). mAtA = yahvI = gomatI = yajanIya (“to be worshipped or sacrificed”) pitA = shiva = gopati = yajamAna (“worshipping or sacrificing”) gomatI is pArvatI, as the greatness to which gopati shiva rises. And their twin yahvyau (the gAvau, mahyau, pitarau, etc.) signifies “heaven and earth” ~ as the ashvinau compelled by agni ~ as rodasI (the lightning wife of rudra). yahva appears in only 3% of the Rgveda�s hymns, virtually disappearing in post-vedic scripture. yahvI itself appears just five times in the Rgveda, with three of those repeating the same phrase ~ yahvI Rtasya mAtarA in two of the AprI hymns, and mAtarA yahvI Rtasya in bharadvAja bArhaspatya�s hymn to lord indra. In atri bhauma�s hymn to the vishvedevA (5.41), the formula is pra yahvI divaH. And in tAnva pArtha�s hymn to the vishvedevA (10.93), yahvI appears in the first line as yahvI na rodasI. RSi vasushruta Atreya supratIke vayovRdhA yahvI Rtasya mAtarA | doSAm uSAsam Imahe || 5.5.6 || RSi dIrghatamA aucathya A bhandamAne upAke naktoSAsA supeshasA | yahvI Rtasya mAtarA sIdatAm barhiH A sumat || 1.142.7 || RSi bharadvAja bArhaspatya paprAtha kshAm mahi daMsaH vi urvIm upa dyAm RSvaH bRhAt indra stabhAyaH | adhArayaH rodasI devaputre pratne mAtarA yahvI Rtasya || 6.17.7 || RSi atri bhauma upa vaH eSe vandyebhiH shUSaiH pra yahvI divaH citayadbhiH arkaiH | uSAsAnaktA viduSI iva vishvam A ha vahataH martyAya yaj�am || 5.41.7 || RSi tAnva pArtha mahi dyAvApRthivI bhUtam urvI nArI yahvI na rodasI sadam naH | tebhiH naH pAtam sahyasaH ebhiH naH pAtam shUSaNi || 10.93.1 || And yahvIH appears eleven times, in eight hymns, but only once as yahvIH Rtasya mAtaraH, in trita Aptya�s hymn to soma (9.33). The compound sapta yahvIH appears five times, in four hymns (three to agni and one to soma). And there are single instances of five other combinations ~ apaH yahvIH (to indra), divaH yahvIH and (to agni), pariyanti yahvIH and paridIyanti yahvIH (to agni apAMnapAt, �grandson of the waters�), and vaishvAnarAyanRtamAya yahvIH (to agni vaishvAnara). RSi trita Aptya abhi brahmIH anUSata yahvIH Rtasya mAtaraH | marmRjyante divaH shishum || 9.33.5 || RSi parAshara shAktya agnim vishvAH abhi pRkshaH sacante samudram na sravataH sapta yahvIH | na jAmibhiH vi cikite vayaH naH vidAH deveSu pramatim cikitvAn || 1.71.7 || svAdhyaH divaH A sapta yahvIH rAyaH duraH vi Rtaj�AH ajAnan | vidat gavyam saramA dRLham Urvam yena nu kam mAnuSI bhojate viT || 1.72.8 || RSi vishvAmitra avardhayan subhagam sapta yahvIH shvetam jaj�Anam aruSam mahitvA | shishum na jAtam abhi AruH ashvAH devAsaH agnim janiman vapuSyan || 3.1.4 || vavrAja sIm anadatIH adabdhAH divaH yahvIH avasAnAH anagnAH | sanAH atra yuvatayaH sayonIH ekam garbham dadhire sapta vANIH || 3.1.6 || pituH cit Udhar januSA viveda vi asya dhArAH asRjat vi dhenAH | guhA carantam sakhibhiH shivebhiH divaH yahvIbhiH na guhA babhUva || 3.1.9 || RSi vAmadeva gautama yam sIm akRNvan tamase vipRce dhruvakshemAH anavasyantaH artham | tam sUryam haritaH sapta yahvIH spasham vishvasya jagataH vahanti || 4.13.3 || RSi kashyapa mArIca tava tye soma pavamAna niNye vishve devAH trayaH ekAdashAsaH | dasha svadhAbhiH adhi sAno avye mRjanti tvA nadyaH sapta yahvIH || 9.92.4 || RSi gaurivIti shAktya anu yat Im marutaH mandasAnam Arcan indram papivAMsam sutasya | A adatta vajram abhi yat ahim han apaH yahvIH asRjat sartavai u || 5.29.2 || RSi nodhA gautama bRhatI iva sUnave rodasI giraH hotA manuSyaH na dakshaH | svarvate satyashuSmAya pUrvIH vaishvAnarAya nRtamAya yahvIH || 1.59.4 || RSi gRtsamada bhArgava apAm napAt A hi asthAt upastham jihmAnAm UrdhvaH vidyutam vasAnaH | tasya jyeSTham mahimAnam vahantIH hiraNyavarNAH pari yanti yahvIH || 2.35.9 || asmin pade parame tasthivAMsam adhvasmabhiH vishvahA dIdivAMsam | ApaH naptre ghRtam annam vahantIH svayam atkaiH pari dIyanti yahvIH || 2.35.14 || yahvAH occurs only twice (in hymns to agni). RSi vAmadeva gautama sindhoH iva prAdhvane shUghanAsaH vAtapramiyaH patayanti yahvAH | ghRtasya dhArAH aruSaH na vAjI kASThAH bhindanUrmibhiH pinvamAnaH || 4.58.7 || RSi budha Atreya abodhi agniH samidhA janAnAm prati dhenum iva AyatIm uSAsam yahvAH iva pra vayAm ujjihAnAH pra bhAnavaH sisrate nAkam acha || 5.1.1 || yahvasya occurs twice, in RSi vishvAmitra�s hymns to agni. RSi vishvAmitra tisraH yahvasya samidhaH parijmanaH agneH apunan ushijaH amRtyavaH | tAsAm ekAm adadhuH martye bhujam ulokam u dve upa jAmim IyatuH || 3.2.9 || mAdhyaMdine savane jAtavedaH puroLAsham iha kave juSasva | agne yahvasya tava bhAgadheyam na pra minanti vidatheSu dhIrAH || 3.28.4 || And yahvyaH appears just once, in vamra vaikhAnasa�s hymn to indra. RSi vamra vaikhAnasa sa yahvyaH avanIH goSu arvA A juhoti pradhanyAsu sasriH | apAdaH yatra yujyAsaH arathAH droNyashvAsaH Irate ghRtam vAr || 10.99.4 || yahvam appears seven times, in six hymns (four to agni, one to indra, and one to the vishvedevA). RSi kaNva ghaura pra vaH yahvam purUNAm vishAm devayatInAm | agnim sUktebhiH vacobhiH Imahe yam sIm it anye ILate || 1.36.1 || RSi vishvAmitra gAthina vishpatim yahvam atithim naraH sadA yantAram dhInAm ushijam ca vAghatAm | adhvarANAm cetanam jAtavedasam pra shaMsanti namasA jUtibhiH vRdhe || 3.3.8 || RSi vAmadeva gautama idam me agne kiyate pAvaka aminate gurum bhAram na manma | bRhat dadhAtha dhRSatA gabhIram yahvam pRSTham prayasA saptadhAtu || 4.5.6 || RSi pUru Atreya adha hi agne eSAm suvIryasya maMhanA | tam it yahvam na rodasI pari shravaH babhUvatuH || 5.16.4 || RSi nArada kANva tat it rudrasya cetati yahvam pratneSu dhAmasu | manaH yatra vi tat dadhuH vicetasaH || 8.13.20 || tam Imahe puruSTutam yahvam pratnAbhiH UtibhiH | ni barhiSi priye sadat adha dvitA || 8.13.24 || RSi shAryAta mAnava imam a�jaspAm ubhaye akRNvata dharmANam agnim vidathasya sAdhanam | aktum na yahvam uSasaH purohitam tanUnapAtam aruSasya niMsate || 10.92.2 || And yahvaH appears nine times, in eight hymns (seven to agni, and one to soma), with the combination yahvaH agniH appearing five times ~ twice as nRtamaH yahvaH agniH, and once each as kRNute yahvaH agniH, nahuSaH yahvaH agniH, and manuSaH yahvaH agniH. yahvaH caraNam sUryasya, samidhA yahvaH adyaut, and yahvaH aditeH adAbhyaH , appear in the remaining two hymns to agni, and in the one hymn to soma we find the notable phrase yahvaH adhi yeSu. RSi vishvAmitra akraH na babhriH samithe mahInAm didRksheyaH sUnave bhARjIkaH | ut usriyAH janitA yaH jajAna apAm garbhaH nRtamaH yahvaH agniH || 3.1.12 || RSi vAmadeva gautama mA nindata yaH imAm mahyam rAtim devaH dadau martyAya svadhAvAn | pAkAya gRtsaH amRtaH vicetAH vaishvAnaraH nRtamaH yahvaH agniH || 4.5.2 || tRSu yat annA tRSuNA vavaksha tRSum dUtam kRNute yahvaH agniH | vAtasya meLim sacate nijUrvan Ashum na vAjayate hinve arvA || 4.7.11 || RSi vasiSTha maitrAvaruNi yaH dehyaH anamayat vadhasnaiH yaH aryapatnIH uSasaH cakAra | sa nirudhya nahuSaH yahvaH agniH vishaH cakre balihRtaH sahobhiH || 7.6.5 || ayam u sya sumahAn avedi hotA mandraH manuSaH yahvaH agniH | vi bhAH akar sasRjAnaH pRthivyAm kRSNapaviH oSadhIbhiH vavakshe || 7.8.2 || RSi vishvAmitra gAthina pAti priyam ripaH agram padam veH pAti yahvaH caraNam sUryasya | pAti nAbhA saptashIrSANam agniH pAti devAnAm upamAdam RSvaH || 3.5.5 || ut u stutaH samidhA yahvaH adyaut varSman divaH adhi nAbhA pRthivyAH | mitraH agniH IDyaH mAtarishvA A dUtaH vakshat yajathAya devAn || 3.5.9 || RSi havirdhAna A�gi vRSA vRSNe duduhe dahasA divaH payAMsi yahvaH aditeH adAbhyaH | vishvam sa veda varuNaH yathA dhiyA sa yaj�iyaH yajatu yaj�iyAn RtUn || 10.11.1 || RSi kavi bhArgava abhi priyANi pavate canohitaH nAmAni yahvaH adhi yeSu vardhate | A sUryasya bRhataH bRhan adhi ratham viSva�cam aruhat vicakshaNaH || 9.75.1 || There are two occurrences of yahva in the locative plural form, in RSi vasiSTha maitrAvaruNi�s hymns to the host of marutas and the ashvinas� son ~ and in each case the formula is yahvISu oSadhISu vikshu. To the marudgaNa: sam yat hananta manyubhiH janAsaH shUrAH yahvISu oSadhISu vikshu | adha sma naH marutaH rudriyAsaH trAtAraH bhUta pRtanAsu aryaH || 7.56.22 || And to ashvinIkumAra: yAni sthAnAni ashvinA dadhAthe divaH yahvISu oSadhISu vikshu | ni parvatasya mUrdhani sadantA iSam janAya dAshuSe vahantA || 7.70.3 || is �light-containing� indicating a medicinal herb or an annual plant (which dies after becoming ripe). And oSadhIsha is �lord of herbs�, indicating the soma. And the final example is yahva itself, in the vocative singular case (�O yahva�), which occurs in the bhArgava AprI hymn (10.110). RSi rAma jAmadagnya AjuhvAnaH IDyaH vandyaH ca A yAhi agne vasubhiH sajoSAH | tvam devAnAm asi yahva hotA saH enAn yakshi iSitaH yajIyAn || 10.110.3 ||